Ritambharapragya: Difference between revisions
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< | <blockquote class="definition">'''Ritambharapragya''' is a state of permanent and pure [[Connection]] that arises when one has perfected the [[Physical Unit]]. | ||
</blockquote> | |||
==Syncretic Terms== | |||
[[Perfection]] > {{#ask: [[Is a syncretic term::Perfection]]}} | |||
==Notes== | |||
"in the meditative traditions of Vedanta and Yoga. Ritambharapragya (or 'ritam' for short) is said to be a level of 'truth alone' that one sufficiently established in experiences of the sort we have been discussing can access to gain knowledge of anything in creation."<ref>Shear, Jonathan. “Mysticism and Scientific Naturalism.” Sophia 43, no. 1 (May 2004): 93. https://doi.org/10.1007/BF02782439.</ref> | |||
‘When awareness is permanently established in Pure Consciousness, only the truth will dawn in one’s awareness. This state of consciousness is called Ritam-bhara pragya, “that intelligence which knows only the truth”. | |||
‘During the practice of the Transcendental Meditation Technique, as the awareness goes from the gross thinking level to finer thinking levels and then to the Transcendent, the experience of Ritam-bhara pragya can occur on the finest thinking level, very close to the Transcendent. In this experience one feels “I know everything”. As the practice advances the experience of Ritam-bhara pragya becomes permanently established. | |||
‘When one’s awareness is established on the level of Ritam-bhara pragya, it is possible to produce specific impulses, or sounds, in order to produce any desired influence on an object. This level of consciousness has control over the whole field of objectivity. By developing this ability to produce effects in creation according to one’s desire, one gains mastery over Nature.’ <ref>—Maharishi Mahesh Yogi, 26 July 1971</ref> | |||
Shear considers the existence of Ritam, if it exists, a test of [[Ontological Naturalism]]. "In this case, positive results with the above sort of experiment with an individual who (a) is consistently at least as stable, coherent, and perceptive than the norm, (b) claims to perceive all of nature as a manifestation of underlying pure consciousness, and (c) capable of gaining physically unavailable information about the objective world by interacting internally with the perceived common ground of consciousness (as in Patanjali's Yoga Sutras), would I think, (d) lead many objective thinkers to take this subject's perception that the ground of the universe (as well as the self) is consciousness to be worthy of serious investigation, and even to a degree already corroborated. This, of course, would fly directly in the face of ontological naturalism."<ref>Shear, Jonathan. “Mysticism and Scientific Naturalism.” Sophia 43, no. 1 (May 2004): 93. https://doi.org/10.1007/BF02782439.</ref> | Shear considers the existence of Ritam, if it exists, a test of [[Ontological Naturalism]]. "In this case, positive results with the above sort of experiment with an individual who (a) is consistently at least as stable, coherent, and perceptive than the norm, (b) claims to perceive all of nature as a manifestation of underlying pure consciousness, and (c) capable of gaining physically unavailable information about the objective world by interacting internally with the perceived common ground of consciousness (as in Patanjali's Yoga Sutras), would I think, (d) lead many objective thinkers to take this subject's perception that the ground of the universe (as well as the self) is consciousness to be worthy of serious investigation, and even to a degree already corroborated. This, of course, would fly directly in the face of ontological naturalism."<ref>Shear, Jonathan. “Mysticism and Scientific Naturalism.” Sophia 43, no. 1 (May 2004): 93. https://doi.org/10.1007/BF02782439.</ref> | ||
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Latest revision as of 14:20, 7 December 2024
Ritambharapragya is a state of permanent and pure Connection that arises when one has perfected the Physical Unit.
Syncretic Terms
Perfection > Al-Insan al-Kamil, Arhat, Cosmic Man, Final Fulfilment, Moksha, Nirvana, Perfect Contemplation, Perfected One, Plateau Experience, Redemption, Ritambharapragya, Siddhi, The Unity, Tikkun, Triumph of Spirit, Triumph of Spirit Archetypes, Triumph of Spirit Narrative
Notes
"in the meditative traditions of Vedanta and Yoga. Ritambharapragya (or 'ritam' for short) is said to be a level of 'truth alone' that one sufficiently established in experiences of the sort we have been discussing can access to gain knowledge of anything in creation."[1]
‘When awareness is permanently established in Pure Consciousness, only the truth will dawn in one’s awareness. This state of consciousness is called Ritam-bhara pragya, “that intelligence which knows only the truth”.
‘During the practice of the Transcendental Meditation Technique, as the awareness goes from the gross thinking level to finer thinking levels and then to the Transcendent, the experience of Ritam-bhara pragya can occur on the finest thinking level, very close to the Transcendent. In this experience one feels “I know everything”. As the practice advances the experience of Ritam-bhara pragya becomes permanently established.
‘When one’s awareness is established on the level of Ritam-bhara pragya, it is possible to produce specific impulses, or sounds, in order to produce any desired influence on an object. This level of consciousness has control over the whole field of objectivity. By developing this ability to produce effects in creation according to one’s desire, one gains mastery over Nature.’ [2]
Shear considers the existence of Ritam, if it exists, a test of Ontological Naturalism. "In this case, positive results with the above sort of experiment with an individual who (a) is consistently at least as stable, coherent, and perceptive than the norm, (b) claims to perceive all of nature as a manifestation of underlying pure consciousness, and (c) capable of gaining physically unavailable information about the objective world by interacting internally with the perceived common ground of consciousness (as in Patanjali's Yoga Sutras), would I think, (d) lead many objective thinkers to take this subject's perception that the ground of the universe (as well as the self) is consciousness to be worthy of serious investigation, and even to a degree already corroborated. This, of course, would fly directly in the face of ontological naturalism."[3]
Footnotes
- ↑ Shear, Jonathan. “Mysticism and Scientific Naturalism.” Sophia 43, no. 1 (May 2004): 93. https://doi.org/10.1007/BF02782439.
- ↑ —Maharishi Mahesh Yogi, 26 July 1971
- ↑ Shear, Jonathan. “Mysticism and Scientific Naturalism.” Sophia 43, no. 1 (May 2004): 93. https://doi.org/10.1007/BF02782439.
